The document discusses theories about the nature and origins of the Indus script. It argues that: 1) The transformation from the Early Harappan phase to the mature Harappan phase was rapid, within a century or two, bringing new architecture, artifacts, and symbols. 2) The Harappans executed complex engineering projects by 2600 BC that would have been easier with a more advanced writing system than currently believed. 3) The Indus civilization was likely highly multi-lingual, and its script would have needed to be read by many occupational groups, arguing against theories of a very simple script.

1. © Sujay Rao Mandavilli 1
The reconfirmation and reinforcement of the
Indus script thesis: A logical assessment and
inquiry as to the elusive and enigmatic nature of
this script
Sujay Rao Mandavilli
Published in the ICFAI Journal of History and Culture, January 2011
Abstract
The earliest known example of an Indus seal dates to 1873 in the form of a drawing
published by Alexander Cunningham. Since then, thousands of examples of the Indus script have
been discovered, and the Indus script has been subject to very serious analysis by many scholars
from all over the world and still continues to fascinate, enchant and frustrate innumerable
researchers who have made many a vain attempt to understand its true nature and meaning. The
nature of the Indus script remains elusive and there are currently many different schools of
thought – some think it represented a Dravidian language, some think it represented an Indo-
Aryan language, while some are convinced it belongs to a third language group. Some argue that
it represented a language while others argue it was only a complex ‘symbol system’, either with or
without a linguistic content. In an earlier paper, ‘Syncretism and Acculturation in Ancient India; A
new Nine Phase Acculturation model explaining the process of transfer of power from the
Harappans to the Indo-Aryans’, which was published in two parts in the ICFAI Journal of History
and Culture (January 2009 and 2010), we proposed methods to reconstruct the languages of the
Harappans with ‘smoking guns’, and concluded that the Harappans spoke neither a Dravidian
language nor Sanskrit but were intensely multi-linguistic and spoke several languages which
included remote ancestors of languages which much later came to be known as Prakrits. In this
paper, we take a parsimonious approach with regard to the Indus script, attempt to understand its
nature, examine the logical flaws of current theories with regard to the Indus script and conclude
that it is impossible to draw any hasty conclusions about the nature of the Indus script without
building rock solid theoretical models and that the Indus script issue is probably less simple than
the most simplistic of theories make it out to be. More importantly, we also refute ‘Sproat’s
smoking gun’ which cannot prove that the Indus writing system was not stable, that is was not a
writing system or that it did not have a linguistic component. We will conclude, that all things
considered, further research is only likely to reinforce the idea that it was a logo-syllabic script
and that any other scenario is highly unlikely.

2. © Sujay Rao Mandavilli 2
Overview of the Indus Valley Civilization
The Indus Valley Civilization or Harappan Civilization was an Old World Bronze Age
civilization (Early phase 3300–2600 BC and mature period 2600–1900 BC) which covered the
north-western part of the Indian subcontinent and the surrounding regions including the whole of
Pakistan, the north-western states of modern-day India, southeastern Afghanistan and the
easternmost part of Balochistan, Iran and was the largest among the old world civilizations and in
some respects the most sophisticated. Understanding the periodization of the Indus Valley
Civilization would be of utmost importance in understanding the concepts explained in this paper,
and this is given below:
Early Harappan
3300 -2800 BC Harappan 1 (Ravi Phase)
2800 -2600 BC Harappan 2 (Kot Diji phase, Nausharo I, Mehrgarh VII)
Mature Harappan (Indus valley civilization)
2600 -2450 BC Harappan 3A
2450 – 2200 BC Harappan 3B
2200- 1900 BC Harappan 3C
Approach followed in this paper
It is like playing a game of ‘treasure hunt’. There are clues hidden in all kinds of places, and when
you find a clue, it leads you to the next and slowly, step by step, you arrive at the treasure.
- Romila Thapar
The approach followed in this paper is to build on the very detailed and apposite work
done by scholars in the recent past, most notably by Korvink and others1
, and present a
theoretical framework which can help in researching the Indus script (or ‘script’!). We will also
argue that any claims regarding the decipherment of the Indus script or any claims that sweeping
assertions about the Indus script can be made must be met with a considerable degree of
skepticism and suspicion and instead state that future progress can come only from building
better and solid theoretical models and not from drawing any hasty or a priori conclusions. This is
also important given the fact that only a small portion of the IVC has been excavated.
We will also conclude that
1. It is impossible to draw any meaningful conclusions about the Indus script without
building rock solid theoretical models and improving them as data expands.
2. The very reasonable theoretical possibility that longer texts existed in the Indus does not
in any way conflict with any existing historical models.
3. The theoretical possibility that texts of the Mesopotamian type existed in the Indus in
isolated pockets does not in any way conflict with any existing historical models.
4. Even Sproat (personal communication with the author) i.e. who describes them as
‘Canting Arms’ and Witzel (Kyoto, 2009) i.e. who describes them as ‘Occasional puns’
agree that the Indus system could have had a linguistic content. This qualifies it for full
literacy i.e. Rebus Principle and Acrophony. We must also take into account the
widespread usage of the script also and the fact that it was central to Indus society.
5. The very reasonable possibility that the Indus script itself qualifies for full literacy as
stated above and not proto-literacy does not conflict with any existing historical models
either.
1
The Indus script: A positional –statistical approach, Michael Korvink, 2007

3. © Sujay Rao Mandavilli 3
6. Farmer et al have said nothing substantially new. Even Asko Parpola has been
researching the Indus script as logograms with a linguistic component. So Farmer et al
and Parpola et al are probably saying largely the same thing with hardly any differences!
7. It would be naïve to assume, due to several reasons that will discussed in the paper, that
the Indus script issue is as simple as it appears to be or is made out to be, due to various
factors that will be discussed in the paper and as mentioned previously better theoretical
models would be the key to better research.
8. There are many theoretical possibilities we cannot overlook and identifying research
strategies would also be extremely important.
9. We must also bear in mind the fact that only a very small portion of the IVC has been
excavated, and many cities have not been excavated at all i.e. Ganweriwala, Rakhigarhi
and only a very small portion of cities like Mohenjodaro has been excavated. Therefore,
any hasty conclusions must be viewed with some degree of skepticism.
10. Much more importantly, we will conclude that the Indus script is indeed a writing system,
as all Western and Indian scholars have always known or assumed. Anyone who wants
to prove that it is not a writing system will have to refute all the points raised in this paper.
We will also discuss why Sproat’s smoking gun cannot be used to test the complexity,
maturity and stability of the system or prove that it did not have a linguistic component.
The refutation of Sproat’s smoking gun is an important part of this paper.
11. We will also include a discussion of writing implements and writing materials. While the
existence of books and literature in the Indus has only been seen as a remote possibility,
this does not rule out the possibility of longer documents used as administrative or
accounting records. We will show that the possibility of longer records existing for at least
accounting and administrative use does not conflict with any theories pertaining to writing
implements and writing materials either.
12. We must strongly condemn any attempts misuse terms pertaining to ‘literacy’, and using
a similar logic can instead even declare the Indus to be one of the most literate
civilizations on earth, though both parties could still be saying the same thing.
Terminology pertaining to literacy cannot be changed unless all scholars agree and
demands to change terminology must naturally be met with suspicion. As a matter of fact
the Indus possesses a unique interpretation of literacy, not found in contemporary
societies, going both by the mass production of writing and the presence of a signboard,
none of which have been observed in contemporary civilizations.
We will also lead readers through a path of introspection, and readers will themselves
conclude towards the end of the paper that the Indus script issue is not as simple as it appears
and that the non-existence of longer texts is a very unlikely scenario.
Circumstances which gave birth to the Indus script: Understanding the transformation of
the early to the mature Harappan phase 2600 BC
The transformation from the Early Harappan phase is not well-understood but most
researchers accept it was breathtakingly rapid and occurred within a period of less than a
century.
Gregory L Possehl states:
2
“The immense differences between the Indus civilization as compared to the early
Harappan can be seen as a replacement of the older early Harappan symbolic system with a new
order and way of life. The Indus peoples turned their backs on their own past and replaced it with
this and a new order and way of life. Archeologists see this new order or ideology expressed in
2
The Indus Civilization : A contemporary perspective, Gregory L.Possehl, 2002, Altamira press, Rowman
and Littlefield publishers Inc

4. © Sujay Rao Mandavilli 4
new signs and symbols such as new architecture, artifacts, town planning, innovations,
technology and the like.
We do not know very much about the Early Harappan mature Harappan transition. The
mature Harappan has a suite of artifacts and technologies that are quite different from the early
Harappan, can be seen as a replacement of the older early Harappan symbolic system with a
new order and way of life.”
Gregory L Possehl quotes A Ghosh in the same book who states:
“Ghosh notes that “at present, the nucleus of the Indus civilization appears to spring into
being fully developed... like other revolutions, the Indus civilization may in origin best be
visualized as the sudden offspring of opportunity and genius. In a discussion of the development
of the Harappan civilization, he observed that “ all such changes, vast as they are, could easily
take place in a generation or two””
Likewise, Possehl quotes SP Gupta who states:
“The trouble is, as wheeler has rightly observed, the urban growth of the Indus kind is
usually so sudden and quick that within a generation or two it may spread over a vast area, but
the archeological tool as applied to proto-historic sites is too blunt to bring out the evidence of this
kind. “
J. – F. Jarrige states:
“In a discussion of his excavations at Nausharo, Jean Francois Jarrige observed, “The
elements of continuity between the end of period I and the beginning of period two are such that
they have very little room for a time gap between them. This suggests that the emergence of the
mature Harappan civilization must have been very rapid. “”
M Jansen holds the following view of Mohenjodaro
“If it was - during its urban phase, - a planned platform based city, then it would indicate
an enormous step not only politically, but only financially and organizationally regarding the
efforts to construct it. This step would have coincided with the appearance of seals, script, burnt-
brick technology, hydrological technology such as circular wells constructed with wedge-shaped
bricks, drains and bathing platforms. We are dealing with a rather small time gap of not more
than 80 years where all these elements must have been developed.”
Jansen’s colleague M.Cucarzi notes,
“Jansen’s thesis is therefore that Mohenjodaro represents the moment in which the urban
phase explodes in the Indus civilization and, that in order to build Mohenjodaro, they constructed
gigantic clay or mud platforms to raise its base level, mainly to protect themselves from the
recurrent flooding of the Indus.”
The Harappans executed some of the most complex engineering projects in the Ancient
World by 2600 BC and the use of a far more complex system than that is currently known or
assumed would have made their tasks simpler.

5. © Sujay Rao Mandavilli 5
Fig 1. The City of Mohenjodaro, probably planned before the last brick was laid
Fig 2. Given a choice, which option would you choose, the easy way or the hard way of doing things?
Would you choose a horse-carriage when a motor car is readily available?
Massimo Vidale, in his paper, The Indus script encodes language
3
quote Frenez and
Tosi (forthcoming) as follows:
“The socio-economic framework of the Indus civilization was complicated by its
polycentric organization of production, distribution that were not administered by a central single
agency. The urban structures and the settling of the Indus settlements confirm that they were not
managed by a palace or temple, in a monopoly system like Mesopotamia and the Middle East. It
seems therefore impossible that the administrative organization of the Indus Civilization did not
make continuous and systematic recourse to the record of commercial transactions and to the
signature of contracts and to the proto-notorial deeds. It would be trivial therefore to debate about
the possibility that an economic and productive system of this magnitude was developed and
consolidated only on the basis of spontaneous and mutual transactions. “
As Iravatham Mahadevan points out in the article ‘The Indus ‘non-script’ is a non-issue’ in
The Hindu May 3 2009,
4
3
The Indus script encodes language, Massimo Vidale, East and West
4
‘The Indus ‘non-script’ is a non-issue’, Iravatham Mahadevan, The Hindu May 3 2009

6. © Sujay Rao Mandavilli 6
 The Indus was by far the largest civilization of the Ancient world during the Bronze Age
(roughly 3000 – 1500 BCE). It extended all the way from Shortugai in North Afghanistan
to Daimabad in South India, and from Sutkagen Dor on the Pak-Iran border to Hulas in
Uttar Pradesh — together more than a million sq km in area, very much larger than the
contemporary West Asian and Egyptian civilizations put together.
 The Indus civilization was mainly urban, with many large and well-built cities sustained by
the surplus agricultural production of the surrounding countryside. The Indus cities were
not only well-built but also very well administered with enviable arrangements for water
supply and sanitation (lacking even now in many Indian towns).
 There was extensive and well-regulated trade employing precisely shaped and
remarkably accurate weights. The beautifully carved seals were in use (as in all other
literate societies) for personal identification, administrative purposes, and trading. Scores
of burnt clay sealings with seal-impressions were found in the port city of Lothal in
Gujarat attesting to the use of seals to mark the goods exported from there. Indus seals
and clay-tag sealings have been found in North and West Asian sites, where they must
have reached in the course of trading.
We would also like to conclude
It seems rather implausible that when the Harappans were able to devise symbols for all
their conceivable needs and enforce them over a vast region and on large populations in a
manner that was without parallel in the entire ancient world, and given the fact that the quantum
of archeological data currently available is relatively small in relation to the known size of the IVC,
that they were not able to, or at least had ever felt the need to, at the very minimum, devise a far
more complex system of written communication than the present data or the most simplistic
theories can afford us to believe. Even, in the extreme and somewhat improbable scenario that it
was a purely non-linguistic symbol system, there is every reason to believe that it was probably
not as simple as the most simplistic among current theories suggest.
The nature of Indus society and its bearing on the Indus script
Fundamental differences between Pharaonic Egypt, Mesopotamia and the Indus are
given below:
It is well-known the Pharaonic Egypt and Mesopotamia were generally ruled by Royal
Authority. On the other hand, the Indus was a trade-based civilization with a relatively high and
comparatively uniform standard of living and the inhabitants of the cities of the Indus were mainly
traders, artisans and craftsmen. It was also most certainly intensely multi-lingual, given its size.
Therefore, the Indus script probably had to be read by people pursuing many different
occupations and speaking many different languages, and a script that was simple enough to be
read by large sections of its population, and with a large number of word-signs as opposed to a
script like Cuneiform which was so complex that it could be only used by trained specialists,
would have served its purpose extremely well and would have undoubtedly contributed to the
relatively high and comparatively uniform standard of living of the Indus and its breathtakingly
rapid spread in a relatively short span of time. 5
If the Harappans had wanted to import Cuneiform, they would have been able to easily,
given the widespread cultural contacts between the IVC and the rest of the contemporary civilized
world. However, cuneiform would have been naturally very difficult to master, quite apart from the
fact that it would have had to be modified extensively to handle different languages and the IVC
was perhaps interesting among old world civilizations in its ability to provide literacy or at least
5
Clarke, Somers (1990). Ancient Egyptian Construction and Architecture. New York, New York: Dover Publications

7. © Sujay Rao Mandavilli 7
basic literacy to large sections of society. This can be inferred from the ubiquity of the script, and
the discovery of a signboard at Dholavira, which would suggest that it was meant to be read by
relatively large sections of the population. There were notable differences between the IVC and
the rest of the contemporary old world: the IVC was trade based with no known evidence of a
Royal or a central authority. This would have naturally implied that the usage of the Indus script
was widespread.
Even Steve Farmer concludes:
6
“Judging from modern examples and research into the linguistic history of South Asia, the
Indus Valley was probably intensely multi linguistic throughout its history. This may have provided
the Indus emblem system with an advantage over ordinary writing as a means of providing the
civilization with social cohesion. The fact that the majority of inscriptions rely on a surprisingly
small core of symbols suggests that the meaning of Indus signs could have potentially been
known by almost or all of the population, resulting in a pervasive quasi-literacy far beyond that
achieved in Mesopotamia or Egypt.”
The Harappans’ achievements in engineering and mathematics are also well-known, and
we must understand the script in the context of these. Even Steve Farmer agrees:
“On the contrary, new evidence confirms traditional views that the symbols were central
to Indus society. It also suggests that the Harappans may have created the most complex non-
linguistic sign system in the ancient world, which if anything, enhances the inscriptions’ historical
importance.”
On the other hand, there were class differences in the Indus too, and this has been
succinctly summed up by Possehl as follows:
“Exclusionary and Corporate socio-cultural systems can be equally complex, both with
large economies incorporating a multiplicity of ethnicities as well as craft and career specialists ;
rule vast territories; and build grand urban landscapes. But they are based on different socio-
cultural principles. Ancient Egypt and Mesopotamia were more exclusionary than corporate. The
Indus civilization was more corporate than exclusionary. The people of the Indus civilization
formed more of a heterarchy than a hierarchy.
Realizing that we do not know what the political form of the Indus civilization was, but if it
was more corporate than exclusionary, as hints in the archeological records suggest, then I can
imagine that the Indus peoples were ruled by a series of councils or gatherings of leaders rather
than a king. Age and gender probably counted for much in the determination of leadership, as did
adherence to and practice of Indus ideology. There may have been civic councils for individual
settlements, regional councils for the Domains or the political unit above the civic, and probably a
supreme “Indus council”. I sense in the Indus peoples, a marked distrust in government, per se,
especially strong, centralized government.
In the absence of a strong, centralized religion and religious monuments, the Indus
ideology emerges as of fine importance. The ideology lacks firm substance in terms of
monumental buildings (gigantic buildings, ziggurats, temples etc.) and therefore may have been
more in the mind of the Indus people, than a physical reality they gazed upon in awe and fear.
Like being a “good Marxist” was valued in the former Soviet Union, being a “Good Harappan”
may have been what was valued by the peoples of the Indus”.
It is for this reason, that it is very reasonable to suppose, that in addition to the ubiquitous
Indus seal, of which well of four thousand surviving examples have been found in a relatively
6
Five cases of dubious writing in Indus inscriptions: Parallels with Vinca symbols and Cretan Hieroglyphic seals. Steve
Farmer, Fifth Harvard Indology roundtable, May 10, 2003

8. © Sujay Rao Mandavilli 8
small area excavated, that there existed some other relatively more complex form of written
communication or extra-somatic aids used by relatively smaller groups of people for specific
purposes, more so when such a form of communication would have made their task of enforcing
a modicum of order much simpler and easier, and even more so because we now also know that
the Indus script was put to a wide variety of uses. After all, given an option, which one would we
choose, an easier or a more difficult way of doing things? One small excavation can therefore
potentially uncover something new and make a big difference to our understanding of the Indus.
Therefore, on a very cursory observation, we can understand the following.
Sno Feature Indus script Egyptian
hieroglyphs
Cuneiform
1 Ease of use Perhaps
relatively easier
to learn than
cuneiform and
Egyptian
hieroglyphs
No No
2 Could be used to write many
different languages without
modification or could be read
in any language
The non-
linguistic portion
alone could be
read in any
language
No. Because of
the rebus
principle.
No
3 Could permit mass literacy or
at least mass quasi-literacy in
the absence of a second
script
Potentially yes No No
4 Was characteristic of
societies ruled by kings or
monarchs
No Yes Yes
5 Was characteristic of trade-
based civilizations
Yes No No
6 Could have had a linguistic
component, qualifying it for
full literacy and allowing for
much longer records
Very likely, yes.
This does not
conflict with any
historical models
at all
Yes Yes
But is the issue as simple as it appears to be? Let us find out.
The origins and earliest traces of the Indus script and the circumstances that gave birth to
the Mature Harappan script
There are traces of rudimentary writing in the Early Indus phase none of which qualify for
full writing. These may at best be described as potter’s marks. It is therefore extremely likely that
the Indus script is a manifestation of the mature Harappan culture and played a crucial role in the
transformation of the early to Mature Harappan phase. On the other hand, this is not the case in
the Middle East; Proto-Elamite pottery dating back to the last half of the 5th millennium BC has
been found in Sialk, where Proto-Elamite writing, the first form of writing in Iran, has been found
on tablets of this date. This seems to negate the idea that the Indus script was wholly indigenous
in origin, and was imported from West Asia long after these cultures had entered the period of full
literacy.
Jane McIntosh states:
7
7
The Ancient Indus Valley: New Perspectives Jane McIntosh, 2008, ABC-CLIO Inc

9. © Sujay Rao Mandavilli 9
‘”During the initial period of development between 3200 BC and 2800 BC, there was an
Elamite presence at Shahr-i--sohta in neighbouring Helmand, a town in which the cultures of the
borderlands were in trading contact. The Elamites used a written accounting system with a
complex numerical notation and script. Proto-elamite was mainly used to write personal names
and lists of commodities. It has not been deciphered but the numbers and few of the signs can be
read and there is considerable understanding of the structure of this script. It is likely that the
inhabitants of the Indus region and the borderlands were aware of the proto-Elamite script and its
uses all the possible combinations of directions of writing and the use of space on their written
media, the Harappans chose the same ones as the Elamites in lines from right to left, and from
top to bottom (for comparision, at much the same time the Sumerians were writing in boxes
arranged in columns). The result of this influence was probably to kick-start the development of
the Harappan script, which grew into a complete writing system during the transition period. In
contrast, the proto-Elamite script disappeared completely.”
Therefore, this rules out the possibility that the Indus script was fully indigenously
developed, but was instead developed for local needs after borrowing several concepts from the
Middle East sometime between 2800 and 2600 BC at a time when both proto-Elamite and
Cuneiform (Stage 2) – (neither of which are considered proto-writing at all, although like the Indus
script and unlike most modern scripts they were not closely bound to spoken language) existed.
By this time, both Mesopotamia and Egypt had entered the full literate phase and were no longer
proto-literate. There are many structural similarities between Proto-Elamite and the Indus script
such as the direction and style of writing – right to left and often boustrophedonic. According to
Mortimer Wheeler, "this stability suggests a precarious maturity".
Another newly-discovered civilization, Jiroft is being excavated west of the Indus in
present-day Iran. It is likely that this civilization played a major role and served as a conduit for
new ideas between the Indus and civilizations further west. In addition to an alleged but still
controversial independent script, examples of Proto-Elamite writing have been recently
supposedly found in Jiroft which, as we said was very close to the Indus, although we do not
know if they were used internally. If the Jiroftians had been able to use Proto-Elamite, why did the
Harappans stick to a script as simple as the most simplistic of current theories suggest, given the
fact that the IVC was much larger, more sophisticated in many respects, and much more
important internationally?
Gregory Possehl also concludes:
“The early Harappan peoples were not seafarers. The Indus peoples were. Thus, the
Indus maritime technology was also a part of, or resulted from the Indus ideology.”
Good food for thought: This would suggest that the Indus script did have a major role to
play in the transformation of the Early to Mature Harappan phase and this is something that even
that those who consider it to be a symbol system acknowledge.
Therefore,
1. The Indus script was not fully indigenous in origin; it shared many characteristics with
the scripts of the Middle East.
2. It was probably introduced primarily as a result of overland contacts.
3. It probably played a major role in the transformation of the Early to the Mature
Harappan phase
4. It was introduced well after the Mesopotamian and Egyptian proto-literate phases
ended. Both Egypt and Mesopotamia had crossed the Proto-literate phase and
entered the full-literacy phase by 2900 BC.
5. it would be reasonable to conclude that the Harappans took whatever suited them
and left out whatever did not. ‘Sound coding’ would have been a very useful feature

10. © Sujay Rao Mandavilli 10
for them. We can even argue it would have been indispensible. Once they had
learned how to do this, they would have done this whenever they had needed to.
The history of writing in the Middle East
We will now attempt to trace the history of writing in the Middle East so as to understand
its possible influence on the Indus script.
Proto-cuneiform
One of the earliest scripts in human history had its origins well before 3000 B.C. in
ancient Mesopotamia. This script was usually written using a stylus on clay tablets, and without
the use of a pigment. Such clay tablets hardened almost immediately as a result of the heat. As a
result of this hardening, these documents from early Babylonia were preserved intact for posterity
in large numbers. Proto-cuneiform developed into the much more famous cuneiform script of later
times.
Proto-Elamite
Proto-Elamite refers to a writing system used in Mesopotamia between around 3100 and
2900 BC. Proto-Elamite tablets are the earliest complex written documents from the region; the
script consists of both numerical and ideographic signs. This supposed underlying language is as
yet unknown, and the script itself has been only partially deciphered. The Proto-Elamite writing
system was used over a very large region from Susa in the west, to Tepe Yahya in the east, and
beyond. The known corpus of inscriptions consists of 1600 tablets, a majority of which have been
unearthed at Susa.
8
Cuneiform
The Cuneiform script is one of the earliest known writing systems in the world. Emerging
in Sumer around the 3000 BC, cuneiform writing originated as pictograms. In the course of the
3rd millennium BC the pictorial representations became simplified and more abstract. The
number of characters in use also grew gradually smaller, from about 1,000 unique characters in
the Early Bronze age to about 400 unique characters in Late Bronze Age. This had evolved into a
method of keeping accounts, using a round-shaped stylus impressed into soft clay. Round-stylus
and sharp-stylus writing was replaced about 2700-2500 BC by writing using a wedge-shaped
stylus.
9
Fig 3. Stages in the evolution of Cuneiform: Stage 1 shows the pictogram as it was drawn around 3000 BC. Stage 2
shows the rotated pictogram as written around 2800 BC. Stage 3 shows the abstracted glyph in archaic monumental
inscriptions, from ca. 2600 BC, and stage 4 is the sign as written in clay, contemporary to stage 3. Stage 5 represents the
late 3rd millennium, and stage 6 represents Old Assyrian ductus of the early 2nd millennium, as adopted into Hittite. Stage
7 is the simplified sign as written by Assyrian scribes in the early 1st millennium, and until the script's extinction.
8
Robert K. Englund, “The State of Decipherment of Proto-Elamite,” in: Stephen Houston, ed. The First Writing: Script
Invention as History and Process (2004). Cambridge, UK: Cambridge University Press, pp. 100-149.
9
Peter Damerow, “The Origins of Writing as a Problem of Historical Epistemology,” in Cuneiform Digital Library Journal
(CDLJ) 2006:1.

11. © Sujay Rao Mandavilli 11
The state of Cuneiform and other script in the Middle East c 2700-2600 BC
As we can see, all the scripts in the Middle East were logo-syllabic by 2700-2600 BC and
it was very likely that all features of these scripts that were deemed useful by the people of the
Indus were borrowed by them. Therefore, it is very likely that the Indus script had a linguistic
component given its indispensability.
Sproat’s smoking gun cannot be used to test the stability, maturity or the complexity of
the Indus script or to prove that it did not have a linguistic component
Sproat’s smoking gun cannot be used to test the stability, maturity or the complexity of
the system or to prove that it did not have a linguistic component for the following reasons:
1. Primarily non-linguistic systems can have a linguistic component in parallel for e.g.
canting arms as was discussed between Dr Richard Sproat and the author in a personal
communication and was also agreed by Witzel (Kyoto, 2009). The use of Rebus punning
and Acrophony would qualify it for full writing. Most contemporary writing systems in the
Mesopotamian region were at best quasi-linguistic. Alphabetic systems were not invented
until much later anywhere in the world, and the earliest example dates to 2000 BC i.e.
Proto-Sinaitic. Indus glyphs were shorter than those found in contemporaneous
civilizations because
(a) Seal writing is always short
(b) The Indus was a trade-based civilization and practicality and ease of use were
probably extremely important. It probably had to be used and understood by a
large number of people E.g. “Signboard” at Dholavira, mass production of writing
(or “writing”) which set it apart from its contemporaries etc
(c) Most glyphs probably had to be read by people speaking many different
languages, but this does not mean that it did not have a linguistic component at
all.
(d) Glyphs in many cases were relatively long, 13 characters or 17 characters and
were much longer than Vinca symbols and Pictish stones. Since most signs
would have been logographic, they can easily qualify as full sentences. It is likely
that such long seals had a linguistic content too.
(e) Egyptian proto-writing was commonly much shorter even than the Indus texts.
E.g Narmer Palette and Libyan Palette.
(f) Inscriptions in scripts such as the Etruscan script have typically been very short.
This is interestingly alphabetic. Similarly, inscriptions in the Proto-Canaanaite
alphabet have also been short.
(g) Likewise Farmer’s claim that a glyph with 50 signs and random sign repetition
needs to be discovered to prove the non-script thesis wrong is wholly arbitrary
and perfunctory: sign repetition has been shown in the Dholavira signboard too.
(h) All writing systems in the Middle East began as non-linguistic systems and then
evolved into linguistic systems. To state the very obvious, no writing system at
this point in time was fully linguistic even in the Middle East and the alphabet
wasn’t invented until several centuries later, anywhere in the world.
(i) Therefore, the average length of inscriptions in a logo-syllabic script is a function
of the use or uses it was put to. Therefore, Length = function(usage)
This also does not mean that the Indus script was not put to other uses. After all,
there were class differences too in the Indus and there were only a few large cities which
were separated by vast geographical distances. We already know that the Indus script
was used in many other ways, too. It is also very likely that the inhabitants of any given
city primarily spoke one or two languages, or that at least one or two languages were
dominant in a region. The difference between logo-syllabic scripts and logographic
systems can also be razor-thin. Hypothetical and real-world examples of logographic

12. © Sujay Rao Mandavilli 12
scripts which would have been ideal for the Indus are presented in this paper. If the Indus
script is logo-syllabic or has a small linguistic component as the authors themselves
agree, Sproat’s smoking guns stands falsified. Note: A Logo-syllabic Writing is a system
of writing whose symbols can function as either logograms or phonetic syllables or both
or a system that uses a combination of logographic and syllabic signs. There are many
variants of this concept all of which are discussed in this paper.
Compound signs with supposed meaning (www.harappa.com)
Bearer Officer or functionary
Also appears to be a suffixed element,
interpreted as officer
Jar + Bearer
Officer or functionary
with priestly duties
Clearly combination of two signs, could be
related to later Indian traditions combining the
two motifs.
Lance +
Bearer
Officer or functionary
with military duties
Also combination, perhaps designating officer
with military duties
Fig 4. The two graphs by Bryan Well, compares the text-length distributions in the Uruk script (above) with the
Indus script (below). The mean text length in Uruk is about 7 signs, while the mean text length in the Indus
script is about 5 signs. Thus, According to Bryan Wells’ analysis, this may not rule out the possibility of the
Indus script having a linguistic component.
2. Another very serious drawback of Sproat’s smoking gun would however be as follows: it
does not take into account the very fundamental fact that rare signs could have been
used in combination with common signs to produce new meanings. It does not explain

13. © Sujay Rao Mandavilli 13
how rare signs were used in combination with other signs. While this by itself cannot
prove the linguistic nature of the script, it cannot be used to prove that the Indus script
was not stable. This observation has in fact been reinforced by most recent studies. i.e.
Sproat’s smoking gun does not take into account the principle of conditional entropy
which they themselves agree, could apply for both linguistic and non-linguistic systems.
(Zipf’s law, Markov’s model). Determinatives were common in ancient writing systems.
For e.g.
(a) The presence of only very few high repetition signs.
(b) High repetition signs occurring in the same glyph multiple times –e.g. A
Signboard with ten characters discovered at Dholavira which almost certainly
meant that they were meant to be read together in most cases.
(c) The fact that glyphs are rarely or almost never just one sign long which was the
case with Vinca symbols.
(d) The fact that a very detailed analysis of the position, the pairing of signs and the
position of combinations of signs has been done by scholars such as Michael
Korvink (his very detailed study runs to over 200 pages and proceeds sign by
sign), and also by Vahia et al and the general knowledge reinforced by these and
other studies that the position and pairing of signs played a important role in the
meaning of the signs almost certainly suggests that the entire glyph had to be
read together in order to determine its meaning, with the possible exception of a
few seals. Readers are strongly urged to read the above-mentioned research in
original as it is impossible to reproduce them in their entirety here.
Determinatives were common in ancient writing systems.
(e) The fact that the direction of writing was right to left and it sometimes followed a
boustrophedonic style, implies, in the view of Wheeler, a “precocious maturity”.
Here is the frequency of signs from Iravatham Mahadevan’s concordance:
Frequency Number of signs
1000 or more 1
999-500 1
499-100 31
99-50 34
49-10 86
9-2 152
Only once 112
Based on this, we will very easily conclude that the two most frequent signs,
which were very frequent indeed, could only have been some kind of determinatives. If
they were not determinatives, what else were they? We invite alternative explanations.
3. Even non-linguistic systems can be made highly expressive and we shall attempt to
devise a method to assess their communication capacity. If a small linguistic component
is added, they would qualify for full writing. Even non-linguistic systems can be made
more complex through the use of additional features e.g.
(a) Polyvalence or polysemy which was very common among early scripts.
(b) Sign compounding i.e. a sign within a sign which can be found in the Indus on
rare occasions.
(c) Complex signs derived from Basic signs.
(d) Additional meanings can potentially be obtained by changing the order of the
signs. One indication of this is that the spoked wheel sign occurs in the Dholavira
signboard in position two and three or in consecutive positions.

14. © Sujay Rao Mandavilli 14
(e) Even logographic systems can use the Rebus principle and Acrophony to extend
the range of logograms
(f) Use of determinatives as was common in Ancient writing systems.
4. The Rare Sign hypothesis cannot be used to prove the stability of the system. This is
because of the following factors:
(a) The rare sign hypothesis is statistically unreliable at this stage given the fact that
the quantum of archeological data available is extremely low.
(b) The fact that the rare signs probably had to be read in conjunction with common
signs has to be borne in mind, since just two signs were extremely common and
were probably determinatives.
(c) Very large number of specialized and primarily non-linguistic signs which may
have been used by only by very specialized groups in an otherwise stable
system.
(d) Regional variations. We must bear in mind the fact that the Indus script was used
by large number of people more than in Mesopotamia or Egypt and there may
have been theoretically some regional variations.
(e) Very rare signs are common even in alphabetic scripts like Telugu. The vowels
.lu and .luu for example are very rare and almost never used. Rare vowels and
consonants are common in Hindi and Marathi also. Both use the Devanagari
alphabet.
(f) Most signs were the same across a very wide region.
(g) Bryan Wells has pointed out the rare signs were common in Proto-Sumerian and
Proto-Elamite also and a graph prepared by him in shown in this paper.
(h) Even modern Indian scripts have changed over a 700 year period. That doesn’t
make them unstable.
(i) We must also take into account the fact that, each sign was repeated on an
average almost fifty times. (4000*4.6/400=46) This figure will only greatly
increase as more inscriptions are found. If we assume that the terminal number
of signs is equal to 800, the total sign repetition will be equal to 1000.
(j) Likewise, the rare sign hypothesis can potentially fail if a few instances of a sign
occur over a wide region.
(k) Likewise, if a rare sign is a variant of a common sign, the rare sign hypothesis
can also potentially fail.
(l) Similarly arranging the small corpus of currently available inscriptions into phases
Mature Harappan 3A, 3B, 3C and then analyzing them is statistically unreliable at
this stage. Usage of scripts does tend to diversify with time, as would have
happened almost anywhere, but we need to take into account contradictory
evidence such as the supposed relationship with the scripts of the Middle East
also into account.
Michael Korvink states in The Indus script: A positional-statisitic approach
“I will agree that a majority of the most frequent signs in the script have a consistent
placement in lines of texts. Signs representing a jar, a lance and a bearer and their variance are a
few of the best known examples of terminals i.e. they occur most frequently at the end of a line or
text. The sign termed fish has a greater medial frequency, which a sign described as a Diamond
within a diamond and spoked wheel exhibit a high frequency in the initial placement. For a
majority of the signs, however, it is difficult to establish patterns due to their extremely low
frequency. Statistics from Mahadevan’s concordance reinforce this observation. “
Walter A. Fairservis in the “Harappan Civilization and its writing” likewise observes the
regularity of several types of pairwise combinations and concludes that these are likely to share a
common theme. Thus it is likely that the pairwise functions had a similar function in the Indus
script.

15. © Sujay Rao Mandavilli 15
Fig 5. The graph below, provided by Bryan Wells, compares distributions of sign usage for Proto-Sumerian, Proto-Elamite,
and the Indus script. The comparison is striking. Thus, the Indus script shares close similarities with at least two other
linguistic writing systems of the ancient world in the usage of singletons. It is by no means an exception.
5. Sign repetition may not be obvious in short text, and the test of sign repetition is
statistically unreliable in short texts, more so when most signs are word-signs. The “sign
board” at Dholavira, on the other hand displays sign repetition because it may have
represented the name of a place and may have used determinatives. Sign repetition is
also not as common in logo-syllabic scripts as it is syllabic scripts.
Fig 6. The fact that the order of signs could have played a role in determining the meaning cannot be overlooked and
possible evidence for this can come from the fact that the spoked wheel occurs in the second and third position in the
signboard (also the seventh and the tenth). This glyph may have encoded speech as this signboard may have
represented the name of this place. Note how this feature may have been put to use in land-locked and far-from
Mesopotamia Dholavira for ornamental purposes pointing out to a greater use of this feature because this relatively
difficult to use option would have been imported only if it had served a greater purpose. This automatically implies the
existence of longer texts.
6. Sproat’s Smoking gun does not take into account the fact that the number of signs in the
Indus script, according to most researchers is similar to most contemporaneous scripts in
the Middle East. Unquestionably, the whole of the Indus hasn’t been excavated yet; but

16. © Sujay Rao Mandavilli 16
even then it is possible to predict the total number of signs in the Indus script, if we
extrapolate the number of new signs being discovered and take into account the fact that
the number of new signs being discovered out of X new inscriptions being discovered is
likely to statistically plateau and tend towards zero in most scenarios, given the fact that
the same signs and sign combinations were used over a large region. Even in the highly
unlikely scenario that it doesn’t decline significantly, this can be ascribed to the other
factors already discussed in the paper. If the number of signs falls within 600, it should,
when judged by this metric, fall well within the canonical definition of a logo-syllabic
script. Even if the total predicted number of signs is below 1000, it should fall well with the
range of the number of signs of early “fully developed” and stable scripts of the Middle
East. This reinforces the idea that the Indus script was based on the scripts of the Middle
East but was instead used based on local requirements. This does not appear to be the
case with other proto-writing system such as the Tărtăria tablets and Gradeshnitsa
tablets. Thus, one of the clinching evidence that the Indus script is a writing system is
this: If the Harappans, with their advanced urban civilization and engineering skill had
wanted to create thousands of additional symbols to suit all their requirements, they could
have done so very easily. They however did not, and instead chose to express their ideas
using the same combinations of signs, and indeed over a very vast region that was four
times the size of Egypt or Mesopotamia.
7. Another very serious limitation of Sproat’s smoking gun is that it cannot be used as
conclusive evidence that all seals containing hitherto unknown signs have to be radio
carbon dated and the fact that only 5% of the IVC has been discovered makes even the
radio carbon test statistically unreliable at this stage i.e. only a tenth of the lower town of
Mohenjodaro has been excavated and large cities like Rakhigarhi and Ganweriwala
haven’t been excavated yet.
8. It does not still explain other factors for e.g. how the transformation from the Early to the
Mature Harappan phase took place with such breath-taking rapidity. This aspect of the
IVC is still poorly understood and his Smoking gun is highly unreliable at this stage. Seal
writing is known to be uniformly short everywhere, since seals were often used in
economic transactions but seldom for accounting. Even if a small linguistic component
had been added, they could have theoretically become much longer. A discussion of
writing implements and methods is included in the paper.
9. Another serious weakness of those who think it was not a writing system is that it does
not account for many other factors such as abstraction of signs, which were arguably
more abstract than contemporary scripts such as hieroglyphs, the presence of the same
signs over the vast area, besides many other points raised elsewhere in this paper such
as work already done on sign combinations.
10. Farmer suggests that there was no evolutionary change after 2600 BC. However there
was a sudden transformation in the Indus writing system in 2600 BC. How could this
have happened had it not been for contacts with Mesopotamia? Those who suggest
there was no evolutionary change would themselves imply it was a stable system.
11. The Indus script did not disappear altogether after 1900 BC, and was indeed found in
Post-Harappan contexts. This means that it could be used universally and was not
necessarily tied to a particular ideology. We also suggested the “late Harappan script”
used in Bet Dwaraka 1528 BC was not a late-Harappan script as universally believed, but
a Post-Harappan script and was imported due to contacts with West Asia. The use of the
Indus script declined perhaps due to the fact that superior writing systems were available,
even if was to a limited and a privileged few, but did not die down entirely. Interestingly,
the proto-elamite script which had a linguistic component, did die out and was replaced
other scripts. Scripts can die out for different reasons, and in the case of the Indus script,

17. © Sujay Rao Mandavilli 17
a key reason for its decline was the decline of the IVC itself, not withstanding its use in
post-Harappan contexts.
12. Vinca Symbols were predecessors of Sumerian proto-writing and predated them by
millennia. On the other hand, the Indus script, which was begun to be used somewhat
after the scripts of the Middle East would have been logically been based on them, and
not Vinca symbols which were already long-extinct and were used in a region that was
much further away, and all or only features that were useful to them would have been
borrowed and modified, if they had to be. When Vinca symbols were used, man in all
probability hadn’t learned to code sound yet! Thus both (both!) geographical proximity
and time need to be taken into account!
13. Some very preliminary work has been done on the similarities between the Indus script
and contemporaneous scripts of the Middle East and this comparison has been
attempted on a sign-by-sign basis. Most societies tend to borrow concepts from their
neighbours and modify them to suit local needs (Ethnogenesis). While the absence of
any similarity cannot prove that the Indus Script was not logo-syllabic, any similarities
would further reinforce the theory that there were in all probability very similar to them.
The Harappans could have even borrowed many of the signs, and the linguistic
component could have been used to represent local languages. 10
14. More than 2100 Indus glyphs were found in one-tenth of Mohenjo-daro alone, according
to Asko Parpola which probably worked out to 9660 characters if the average length of a
seal for the entire Indus is considered. There were therefore, nearly three characters per
person on an average in a small area of Mohenjodaro. We can therefore declare it the
most literate civilization on earth. Terms pertaining to literacy must not be used carelessly
and deliberately as they mislead students and teachers. What then was the difference
between the Indus and civilizations which did not yield any trace of writing?
15. Farmer states that the Indus script was not capable of recording extended speech and
himself agrees (as do all the co-authors) on many occasions that it could have had a
linguistic component.
11
This argument is meaningless. If they had learnt how to encode
speech, they could have done it whenever the need arose and their ability to put down
their ideas in writing would then have been limited by the vocabulary and expressiveness
of the spoken language and not the script. Thus, there is no such thing as a ‘fully enabled
script’. There are only two possibilities here: Logographic or Logo-syllabic. If it was Logo-
syllabic, and is was most likely to have been, it could have been used to write anything in
any language. It could have been used to write, at least in theory, and if the sign
repetition in the Dholavira signboard is any indication, Beim Häuten der Zwiebel in
German, or La Légende des siècles in French or the Adventures of Huckleberry Finn or
Chaucer’s Canterbury tales or even the RV, notwithstanding the fact that the RV was
passed on as an oral tradition for an entirely different set of reasons.
Likewise, Farmer states that the Indus script was not a speech encoding system
in the strict linguistic sense. He may be right, but neither was any script anywhere on
earth at this point in time. What, in that case, makes the Indus script less of a script than
the other scripts of the period? Thus, it would be very instructive to build newer models
on usages of scripts in different old world civilizations as data expands, much more so
given the fact that few would dispute the relationship between the Indus and
contemporary scripts.
Using the principle of Reflective Equilibrium as the future researchers Swiss
Army Knife: Putting ourselves in the Harappans’ shoes to understand why they may have
10
http://decipherquarterly.piczo.com/?cr=2
11
The collapse of the Indus Script Thesis, Steve Farmer, 2004

18. © Sujay Rao Mandavilli 18
done what they did, or to figure out what else they may have done that we do not
currently know, might be an interesting and a surefire method of getting to the truth.
There are many cases where humans do not act logically or rationally, but the
transformation of the early Harappan to Mature Harappan phase appears to have been
characterized by their burning desire to scale greater heights and religion does not
appear to have had as much of an overpowering influence on Harappan society even as
it had in Post-Harappan India, still popularly known as Iron age Vedic India. Therefore,
we can argue,
(a) People tend to do what makes sense most of the time.
(b) People do not tend to do what doesn’t make sense for most part of the time. In other
words, they will not do what they do not need to do on a sustained or a regular basis.
A suitable example would be monumental inscriptions which would have been out of
place in the Indus because it wasn’t ruled by monarchs. Merchants living 4500 years
ago therefore, would have done, with a possible few exceptions, only what they had
needed to do. We must use Occam’s razor both ways.
(c) The technology and the wherewithal have to be available, and in this case,
technology could not have been a barrier at all, and therefore, it is very reasonable to
believe that the Indus script had a linguistic component.
(d) Impracticality, cultural barriers and differences between the Indus and
contemporaneous societies. This has been discussed at length. It would have
however made a lot of sense for them to use the rebus principle, and acrophony too,
in certain cases, and if they had learned how to do this, they would have naturally
done this to the extent it was required, but not naturally more, automatically qualifying
it for full literacy.
(e) Therefore, this being the case, if the Indus script had been used to represent one or
more languages, studies will show it to be relatively closely tied to speech with sign
repetition etc. If on the other hand, if most of the signs were word signs, as it was
likely to have been in a majority of cases, it will not appear to be closely tied to
speech.
(f) In such a case, factors which lead to the presence of a greater proportion of word-
signs in inscriptions are the fact that it wasn’t ruled by monarchs, the polyglot nature
of the civilization and the fact that it had to simple and practical enough to be used by
traders speaking several languages. On the other hand, factors that would suggest
that it had a linguistic component are that sound coding would have most certainly
been useful to them, sign repetition in the Dholavira signboard, an instance where
the a relatively more difficult to use feature of this script appears to have been put to
a much less serious and critical use, and in a land-locked site, that was among the
furthest away of all Indus sites from Mesopotamia, the complexity of the civilization,
the fact that administrative records would have made governance easier and not
more difficult, and other factors discussed elsewhere in the paper.
(g) Therefore, in a logo-syllabic script, Sign Repetition = function(usage). The Indus
script was most certainly a logo-syllabic script.
(h) Therefore, in a logo-syllabic script, from the above logic, Relationship with spoken
language = function(usage)
16. The feature to encode speech would obviously have been a prized possession: they
wouldn’t have imported this feature and then modified it for local requirements unless it
satisfied a need. This would point out to a greater use of this feature. It would make no
sense, in the opinion of most, to state that the Harappans imported this relatively complex
feature, to use it only for a decorative signboard at Dholavira (this may have represented
the name of the place) which was land-locked, far from Mesopotamia and not even the
most important of all sites (this in the view of most would be (!!) ridiculous). This naturally
implies that much more complex manifestations of the script existed.

19. © Sujay Rao Mandavilli 19
Even if we take into account another somewhat unlikely scenario (Scenario B) where the
scope of the script was expanded in Harappan 3B as a result of contacts with other
contemporaneous civilizations, to include a linguistic component, this reasoning would
still hold good.
17. Similarly, the fact that a majority of the inscriptions are short does not rule out the
possibility of longer texts existing. Most inscriptions were short due to the reasons
discussed in this paper. We may recall the Etruscan script here. While Etruscan
inscriptions have been always known to be short, longer inscriptions have also been
found. Proto-writing in the Middle East was often shorter. This is because of the following
reasons
(a) We know that there was craft and career specialization in the Indus. This means that
longer texts, if of an administrative nature would have served the needs of only small
groups of people. Thus the ratio of long is to short texts i.e. 1:x can be potentially
very small, as they may have been used only by small groups of people. We also
know that the ratio of sign boards is to seals is 1:4000. Lengths of inscriptions in
scripts such as Etruscan demonstrate such ratios.
(b) Similarly, while seals have been found throughout the Indus, the discovery of a single
room containing administrative records in a city can cause us to discard all existing
notions of the Indus script or at least prove our case unfalsifiably, irrefutably and
incontrovertibly. ,
(c) The ratio of long is to short descriptions in the Indus is therefore likely to be much
lower than those found in contemporaneous civilizations for obvious reasons: there
were no monumental inscriptions in the Indus because there weren’t any monarchs
and most seals were non-linguistic because they were meant to be read by people
speaking many languages. The above ratio is likely to be vastly different for societies
relying on scripts exclusively for monumental inscriptions, those utilizing it primarily
for accounting and those utilizing it for seals used in trade and commerce.
Therefore, we can argue that the length of the inscriptions alone cannot be used to prove
anything more so when so little of the Indus has been excavated. A script must be
studied from its historical context and its characteristics too. Conversely, the discovery of
a text 1,000 characters in length need not necessarily be a breakthrough in the sense
that the characteristics of the script can probably be reliably inferred from the corpus of
existing inscriptions if methodical research is done and that length alone cannot always
distinguish between linguistic and non-linguistic systems. Texts which were much longer
were non-linguistic and an example ‘The coming of missionaries to Hispaniola’ is
reproduced in this paper. For those who argue that this indicates a lower level of literacy,
we can state that the Indus script was ubiquitous, and as Farmer et all themselves state,
central to Indus society. Likewise, the discovery of a room of administrative records will
not be surprising at all: maintaining administrative records would have been a sensible
thing to do and could most certainly have been done with the script. If they had put the
script to so many different uses, they could have put it to other uses as well without any
additional effort or skill. As a matter of fact, this would have been one of the most
sensible things to do, and any hypothesis which states, more so with the low quantum of
data available, that they hadn’t would seem, in the view of most, rather unreasonable.
Farmer states that he needs an inscription 50 characters long to disprove his thesis. We
can state that their thesis is already “disproven” or is in serious doubt because of the
following factors:
(a) Their own admission that the Indus inscriptions might have had a linguistic content
and our observation that this does not conflict with historical models at all
(b) Even a ten sign inscription like the Dholavira signboard which falls short of this
threshold displays random sign repetition.

20. © Sujay Rao Mandavilli 20
(c) Given that only a small percentage of the IVC has been excavated, the probability that
a much longer inscription is discovered is also very high and one might want to attempt
the test of probability here given that all glyphs are not of uniform length.
18. Terminologies cannot be changed unless all scholars agree. There are only two
possibilities here: Logographic or Logo-syllabic; Proto-literacy or literacy. There is enough
reason to believe based even on existing evidence, that it qualifies for the latter. These
terminologies are decades old. The fact that the Indus inscriptions are short is also
known for decades. There is no need to invent new terminologies unless existing ones
fail to satisfy a need. Therefore the use of terms such as “symbols” and statements such
as “The Indus script is not a script as linguists understand the term” are meaningless.
One may want to use terms such as ‘symbols’ in association with Pictish stones if he
likes, but the term ‘symbols’ is meaningless here when other terms are available given
that the Indus script was put to vastly different use(s) from Pictish stones.
19. Farmer’s contention that they may have only been political or religious symbols does not
hold water either given that
(a) So much research has been done on the structure of the script already
(b) The script is already known to have been put to a wide variety of uses such as a
signboard
(c) The script has already been found in post-Harappan contexts
(d) The script had many similarities with the scripts of the Middle East
(e) The length of some inscriptions is as long as 17 characters which makes this
thesis demonstrably false
(f) Farmer states that the Harappans did not write on potsherds. A potsherd has
been reportedly found with six pre-IVC symbols and dated to 3500 BC (some
nine centuries before the start of the mature Harappan phase), although the
dating is disputed by some other archeologists and may thus be regarded as
controversial. If this is however true, it would suggest that more complex forms of
writing existed in the Indus, given that the Mature Harappan phase or the IVC
was far more complex than the early Harappan phase and that some “force”
apparently drove this astonishingly rapid transformation over a large area. If we
discount this piece of evidence, another potsherd was found during the Ravi
phase a few centuries after this containing two pre-IVC script symbols.
Thus, the theory that longer texts did not exist (or could not have existed!) in the
Indus seems somewhat far-fetched and is very serious doubt more so when so little of
the IVC has been excavated. It would be reasonable to assume that this “force”
manifested itself because small groups of people who had put the widely-used Indus
script to different uses played an important role in the rapid transformation of the early
Harappan phase to the IVC over a very vast region in the age of primitive transportation
and the slow-proceeding bullock cart, thus strengthening their control on the rest of the
populations in the process instead of weakening it! Apart from the Harappans’ other
achievements, many of which were unparalleled in the ancient world, the fact that the
cites of the IVC were well-planned and, in the eyes of many, planned and fully-built
before they were occupied, in a manner that was unparalleled in the ancient world, would
appear to reinforce this belief too. Did they not use any extra-somatic aids then, more so
when these aids were readily available and were already used by them widely for even
more mundane purposes? Would you choose a horse carriage when a motorcar is
readily available? Given that most archeologists are still very skeptical of claims that it
was a ‘symbol system’, any notion that the Indus script was as simple as the current data
can afford us to believe, would most certainly have implied a highly irrational behavior on
the part of the Harappans. Cogitation and introspection may even rule out this possibility
completely. The fact that the IVC was polyglot cannot be a red herring either. Cities were

21. © Sujay Rao Mandavilli 21
hundreds of kilometers apart and it is likely that each city had one or two dominant
languages. This factor will however, lower the 1:x ratio discussed elsewhere in this paper.
20. Likewise Farmer et al point out to the fact that the symbols appear to be strangely frozen
and that there were no scribal pressures arising out of copying of long texts. This is
meaningless given the fact that the seals are short anyway, and that many of them were
mass produced on molds. Thus, the Dholavira signboard will not demonstrate any ‘scribe
weariness’ for obvious reasons!
21. Thus, everything considered, the Indus obviously HAS to be considered a literate
civilization even with the corpus of existing inscriptions and in full conformity with well-
established definitions of literacy. (Readers are encouraged to familiarize themselves
with definitions of illiteracy, proto-literacy and literacy from any mainstream source so that
they can be fully equipped). Even Farmer agrees that the Indus script would have
enabled a pervasive quasi-literacy far beyond what was achieved in Egypt and
Mesopotamia, and his quote is reproduced in the paper. Even Farmer et al state in the
Indo-Eurasian research list that literacy in the Middle East was limited to 1% of the
populations there. What then is the difference between a civilization that did not yield any
trace of writing and the Indus? Even Vinca symbols are an example of Proto-writing, and
the Indus script is clearly a far more complex system this. People may then wish to state
that a distinction must be made between Cuneiform and the shorter Indus texts too.
People’s attention can then be drawn to the fact that the Harappans mass produced
writing and had a public signboard too and none of these have been found in Egypt and
Mesopotamia. The fact that so little of the Indus has been excavated makes any a priori
conclusions absurd. Even if we assume that no longer texts will be found, it is most likely
that the Indus script qualifies for full literacy, and all the logic and reasoning is produced
in this paper. Similarly according to standard definitions, even much simpler systems are
classified as proto-writing. So the answer to the question “Could the Harappans ‘read and
write’?” is a resounding Yes!
22. In the paper, “Syncretism and Acculturation in Ancient India: A new nine phase
acculturation model explaining the process of transfer of power from the Harappans to
the Indo-Aryans”
12
which was published in two parts, we detailed a scenario and
explained how various aspects of Indian culture were likely to have been formed. This
model can be used to predict the likelihood (the absence or presence) of a vast corpus of
lost literature having existed in the Indus. Such scenarios are often only seen as a
possibility, even if a remote one, and as we must reiterate at the very outset, are still
possible in theory, and will not conflict with the history of writing and the historical models,
in both directions, even if we consider the transformation of Harappan to Post-Harappan
India, because literature may not have been fully transmitted into later cultures, and may
have only influenced later literature, at least in some ways. The RV was probably born
due to a process known as ethnogenesis. Every new culture wants to project itself as
different, superior and as containing something worth emulating. The RV was also a
signature of the Gangetic plains, and the Upanishads probably a vast improvement over
the Vedas, in the sense that they supposedly embodied superior philosophical thought,
and were conceptualized and popularized because, they would have permitted a cultural
unity and would have allowed Aryan culture to spread across the Gangetic plains and
beyond (the Genetic input was small, in all likelihood, and therefore we emphasize the
term culture), and would have also contained thought that the common man viewed as
ideal or something that was worth aspiring for. This model cannot also rule out the
possibility that longer texts serving as records of an administrative nature existed, and
there was no reason for these to have been transmitted at all. It is, from our model
12
“Syncretism and Acculturation in Ancient India: A new nine phase acculturation model explaining the process of transfer
of power from the Harappans to the Indo-Aryans” Parts One and Two ICFAI Journal of History and Culture Jan 2009 &
2010

22. © Sujay Rao Mandavilli 22
presented in the afore-mentioned paper, possible to do a very detailed analysis, even
hymn by hymn, indentifying most likely sources for various cultural elements. This can
then be used to predict the existence of a possible lost literature as stated above, after
justifying their transmission or non-transmission into post-Harappan India with reasons.
However, if these longer records were of an administrative nature, purely, this method will
fail miserably. The process of Ethnogenesis would have ensured it. If other types of texts
existed, an analysis as to why such texts were not transmitted into later cultures, or used
as a basis for later literature needs to be carried out. Therefore we cannot arrive at any
hasty or a priori conclusions about the non-availability of longer texts in the Indus.
23. The theory that the Indus script was not a writing system is a non-starter because it was
used in trade and commerce over a very vast region and had to be read by people
speaking many languages in places as far away as Mesopotamia unlike Pictish stones.
This implies the ability to understand the Indus script would have been a critical skill for
merchants in civilizations which were in contact with the Indus.
24. The debate as to whether the Indus script had reached the syllabic stage is an age-old
one (Logographic scripts evolved into Logo-syllabic scripts in all Old World Civilizations at
this time, and this is how humans learned to read and write and there isn’t any difference
at all between the Indus, Egypt or Mesopotamia excepting that the different nature of
Egypt and Mesopotamia meant that it would have been used differently) and it would be
necessary to re-emphasize the fact, in the light of recent research and evidence, that it
did, and that those who claim that it did not are on shakier ground than ever before in the
entire history of its research. The claim that it was logo-syllabic, therefore now becomes
stronger than it ever did in its history. Few would even dispute the fact that the non-
existence of longer texts is a very unlikely scenario.
In this context, British archaeologist Jane McIntosh states (her conclusions very
strongly reinforce the conclusions presented here. Let us also recall the 1:x ratio we
stated earlier in the paper):
“Farmer also draws attention to the absence of long Harappan inscriptions on
potsherds. If the Harappan signs were a script, he contends, this absence would make it
unique among the scripts of literate cultures, who all used potsherds often like scrap paper.
This need only, imply however, that the Harappans had other media that were easier to
scribble on, such as cotton cloth or wooden boards, or that the writing medium was not well
suited for use on sherds. Likewise the absence of long monumental inscriptions seems
significant to Farmer, but the Harappans did not create monumental art or architecture on
which such inscriptions might have been written; the nearest they came to this is the
Dholavira signboard, which is quite possibly the tip of an iceberg of a now vanished public
inscriptions.”
“He (Farmer) also considers that the proportion of singleton and rare signs is
unusually high; other scholars such as Parpola (2005) demonstrate that this is not so, since
in general logo-syllabic scripts contain a small corpus of frequently used signs and a large
number of much less common ones. Moreover, new signs are continuously added, even
when the writing system is a fully developed one, something Farmer also denies. Statistically
the Harappan script does not differ significantly in its sign proportions from other logographic
scripts. A further point regarding the singletons is that Wells (n.d.) has demonstrated that
many are variants or ligatures of basic signs, rather than completely different signs; again,
this is something to be expected in a genuine script”
“Perhaps more significantly, the brevity of the majority of the Harappan texts (four to five
signs on average) makes it less likely that signs would repeat within them than it is in the
longer texts with which Farmer compares them (McIntosh 2008, p. 374).

23. © Sujay Rao Mandavilli 23
“Farmer’s arguments fail to account convincingly for the structural regularities that
analyses have revealed in the use of the Harappan signs; these seem strongly to support the
hypothesis that the Harappan signs represent a writing system. The theory put forward by
Farmer and his collaborators has not been widely accepted, but it has been valuable in
compelling scholars to look afresh at their assumptions about the script and in provoking a
stimulating debate from which a deeper understanding of the script should emerge (McIntosh
2008, p. 374).
13
With these arguments, we can convincingly state that the hypothesis that the Indus script
was not a writing system stands falsified, and those who still feel it is not must refute all the above
points. Till such a time, we declare it to be a writing system, and most likely a logo-syllabic script
as it has always been known. Farmer must convincingly refute all these points and a body of
unbiased and reliable scholars must accept his refutation too. Until then we will declare Farmer’s
thesis wrong and state ‘back to square one’ with a warning to (pseudo)-decipherers as will be
stated later in this paper.
Other types of Logo-syllabic scripts
Let us briefly overview other Logo-syllabic scripts to understand how much in common
the Indus script may have had with them.
Mayan Hieroglyphs
Mayan writing consisted of a set of glyphs, which were painted on different types of
surfaces. Most of Mayan writing can now be read fairly reliably, and scholars now have a fair idea
of its structure. The Maya script was a logo-syllabic system. Individual symbols could represent
either a complete word or a syllable; and the same symbol could be used for both. For example,
the calendaric glyph MANIK’ was also used to represent the syllable chi. 14
Anatolian Hieroglyphs
An example of a similar system was Hieroglyphic Luwian from Anatolia c 1400 BC which
consisted of both logograms and syllabograms and a total of 500 characters. In the case of such
a script, there would be very little evidence of sign repetition, too if characters representing
syllables were seldom used. Hieroglyphic Luwian inscriptions were longer than the Indus
inscriptions, but they were monumental inscriptions. The Harappans did not create monumental
inscriptions of this type because they were a trade –based civilization.
Egyptian hieroglyphs
Unlike Akkadian and other scripts, Egyptian writing had no definitive vowels. Some
hieroglyphs were biliteral, some triliteral. Others were determinatives placed at the end of the
word to change the meaning of the word and others were only ideographs. Eventually, however,
many Egyptian hieroglyphs such as the one representing mouth which was pronounced r'i
became the pictograph for the sound of R with any vowel. The pictograph for water pronounced
nu became the symbol for the consonantal sound of N and could likewise be used with any
vowel. The idea of using a pictograph to stand for the first sound in the word it also represented
in a strictly ideographic sense is known as acrophony and was another important breakthrough,
and greatly extended the range and utility of writing too.
13
McIntosh, Jane R. (2008). The ancient Indus valley: new perspectives. Santa Barbara, California: ABC CLIO. ISBN:
978-1-57607-907-2 (hard copy; alk paper)
14
Stuart, D. and S. D. Houston (1994). Classic Maya place names. Washington, D.C., Dumbarton Oaks Research Library
and Collection.

24. © Sujay Rao Mandavilli 24
Linear Elamite
Linear Elamite was a Bronze age writing system used in the Middle East, as is known
only from a few monumental inscriptions. It was contemporaneous with Elamite Cuneiform and
was probably used to write the Elamite language.
It was in use for only a very brief period of time during towards the end of the 3rd
millennium BC. Many scholars think Linear Elamite was a syllabic writing system derived from the
older Proto-Elamite writing system, although this is in dispute. Like the Indus script, Linear
Elamite has not yet been deciphered, in spite of several attempts.
Fig 7. Narmer Pallette
There can be many types of logo-syllabic scripts
Non-linguistic systems with a linguistic component can, thus, be made very expressive,
and there can be many types of logo-syllabic scripts. We can invent a hypothetical but expressive
system with 600 signs, which would have been ideal for the Indus. 100 noun signs, 100 verb
signs, 100 adverbs, 100 adjectives, 100 additional non-linguistic signs plus a linguistic component
say which would represent (hypothetically) the first vowel or consonant of a common word that is
common to the most widely spoken languages in a region. Such systems can be made very
expressive and it may be possible to write anything.
Name of
script
Location
and date
Type of
script
Number
of
example
s found
Influenced
by
Average
length
Number
of signs
Used for
Proto-
Elamite
Mesopot
amia
Logo-
syllabic
Several Predecessor
scripts in the
same region
Longer
than Indus
texts on an
average
500-600 Accounti
ng
Proto-
cuneifor
m
Mesopot
amia
Logo-
syllabic
Several Predecessor
scripts in the
same region
Longer
than Indus
texts on an
average
500-600 Accounti
ng
Cuneifor
m
Mesopot
amia
Logo-
syllabic
Several Predecessor
scripts in the
same region
Longer
than Indus
texts on an
average
500-600
Early
versions
were
longer
Several
purposes
Linear
Elamite
Mesopot
amia
Logo-
syllabic
Several Predecessor
scripts in the
Longer
than Indus
500-600 Several
purposes

25. © Sujay Rao Mandavilli 25
same region texts on an
average
Indus
script
Indus
2600 BC
to 1900
BC
? Over
4000
Probably by
the scripts of
the Middle
East
4.6;
Longest 17
characters
Analomous
;
26 Non-
Analomous
400-600 Trade
and
commerc
e, rituals,
signboar
d,
possibly
other
uses
Vinca
symbols
South
Eastern
Europe
Non-
linguistic
Independent ~ 1 Symbol
system
Tartaria
tablets
South
Eastern
Europe
Most
probably
non-
linguistic
Vinca
symbols
~ 3 Symbol
system
Mayan
hieroglp
yphs
Probably
independent
Longer
than Indus
texts
Several
purposes
Egyptian
proto-
writing
Egypt - Independent Longer
than Indus
texts
Several
purposes
Anatolia
n
hierogly
phs
Turkey Logo-
syllabic
- Longer
than Indus
texts
Several
purposes
Pictish
stones
Great
Britain
Non-
lingusitic
- Shorter
than Indus
tests
Symbol
system
How expressive was the Indus system even if we adopt a parsimonious approach?
It is possible to express a very large number of ideas using a combination of signs and
sign combinations and a very detailed analysis of sign combinations and positions of signs in the
Indus writing system has been carried out by other authors. It would, therefore, be possible
express a large number of ideas using 600 signs. Up to 5,000 -7,500 perhaps, or even much,
much more, in the view of some, even if we take into account the fact that most of the inscriptions
are short? A hypothetical figure perhaps, at this stage, but a certainly large one, and a rough
estimation may be made possible through better research. If, on the other hand, a small linguistic
component had been added its communication power would have increased manifold, and one
possible way to assess the communication power of the Indus system would be to assume that
the entire seal has one meaning, and then make upward or downward adjustments for various
factors.
Number of unique inscriptions discovered X 100
Percentage of the Indus sites excavated
According to the paper, “A statistical approach for pattern search in Indus writing” by
Nisha Yadav, Mayank Vahia, Iravatham Mahadevan and H. Joglekar
15
, out of a total of 2906 texts
in Mahadevan’s concordance of 1977, (the number has since greatly increased), the following
figures were obtained:
15
“A statistical approach for pattern search in Indus writing” by Nisha Yadav, Mayank Vahia, Iravatham Mahadevan and
H. Joglekar

26. © Sujay Rao Mandavilli 26
Number of texts occurring only once: 1303
Number of texts occurring more than once: 245
Total number of unique texts: 1548
Percentage of unique texts = 53.27%
Using this formula, we get
(1548*100)/5
This gives a very large figure of 30,000. The figure of 5% is taken because, the dataset is old.
The result arrived at can be adjusted upward or downward based on several factors such as:
1. Unused but usable sign combinations – Increase 
2. Glyphs with potential candidates for numerals – decrease 
3. Glyphs where order of signs was irrelevant e.g. glyphs displaying lists of commodities –
decrease 
4. Glyphs with a linguistic content – decrease 
5. Very long glyphs expressing a combination of ideas 
Let us divide this figure by 4 or 5. Even then, we get 5,000 to 7,500 sign combinations,
(some could argue for 10,000) and this makes it a highly expressive system. On the other hand, if
a small linguistic content is added to the Indus script (it is very likely that the Indus script had a
linguistic content), its communication power is extended ad infinitum, and qualifies it for full
writing.
How expressive was the Vinca symbol system which was a Proto-writing system?
The much older Vinca symbol system, on the other hand, had only between 200 to 300
symbols, 85% of them occurring in isolation, i.e. without a pairing of signs. All scholars already
consider Vinca to be examples of proto-writing (cultures with such systems are called proto-
literate), and the Indus system was far more complex than this.
If the above analysis is done, it may yield 375 to 500 sign combinations at the most, or
one by twentieth of that of the Indus. It is highly unlikely that the Vinca symbols had a linguistic
content at all.
Based on this very simple logic we can estimate how much more powerful, the Indus
system was compared to the Vinca symbols, which is an example of proto-writing.
Writing Material and writing implements
Let us now carry out a very brief overview of writing materials and implements and their
history because they will most certainly have a bearing on the Indus question, and see if it
conflicts with the possibility of longer texts in the Indus or not.
It was common from antiquity to engrave on stone or metals such as copper or Bronze,
or other durable material, so that records could be permanent; Clay writing also was very popular
in Mesopotamia and styluses were used as implements. Clay seals were likewise used in the
Indus too. Papyrus, on the other hand, was invented in Egypt where the plant grew abundantly
and was widely used from the third millennium BC. Some scholars think Papyrus was used in
Mesopotamia too, although there is no consensus on this yet, and even if it was used, it may
have been used in smaller quantities. We know that the Harappans wrote on metal, clay, wood
and stone, and the diversity of writing materials in the Indus is also interesting, although none of

27. © Sujay Rao Mandavilli 27
these required the use of pigments. We do not know if Papyrus was used in the Indus, and the
Indus may have had some contact with Egypt, even if not to the extent it had with Mesopotamia.
Even if we assume that Papyrus was not widely used in the Indus or not used at all, we at least
know that the Harappans had access to the same writing materials that the Mesopotamians had,
and none of these required the use of pigment-based inks. Therefore, there is nothing to suggest
that the Harappans did not possess longer records.
Cuneiform and Proto-Elamite texts were apparently more numerous, but there were
many cultural differences between the Indus and Mesopotamia, just as there were between
Mesopotamia and Egypt. The Indus seal was fairly ubiquitous too, and there were many
interesting aspects found in the Indus that haven’t been found anywhere, such as the mass
production of seals and a signboard, and there is no reason to rule out the possibility that other
forms of communication existed in the Indus. Let us now summarize our conclusions in a table.
Sno Type of surface Requires use
of pigment
based inks
Non-
perishable
Suitability for
longer
inscriptions
Already
discovered
in the
Indus
1 Metal seals No Yes Probably yes Yes
2 Clay No Yes Yes Yes
3 Steatite No Yes Probably yes Yes
4 Wood No Partly yes Probably yes Yes
5 Stone No Yes Probably yes Yes
6 Papyrus Yes No Yes No
7 Potsherds No Yes Yes Yes
8 Cotton Yes No Yes Inferred
9 Terracotta tablets No Yes Probably yes Yes
Farmer’s arguments on the presence or absence of writing materials doesn’t appear to
hold much water either: the same technique that was used to produce a seal 13 characters long
could certainly have been used to produce a seal 100 characters long either with or without a
linguistic content.
Alleged writing implements in the Indus
Decorated terra cotta cones were found at both Mohenjo-daro and Harappa, but no one
knows what they may have been used for. Some scholars have suggested that they were hung
on a string as a plumb-bob for use by masons and carpenters. Others have suggested that they
may have been toys or possibly used for writing. No traces of ink have been found on the tips, but
many of the tips are worn smooth or chipped, which means there were pressed against a surface.
It is not necessary that the use of pigment-based inks was a pre-requisite for Mesopotamian type
writing, and Mesopotamia was after all, the cradle of civilization. Someone has to provide a
convincing explanation of what these objects may have been, and unless a convincing
explanation has been provided, the enigma will endure.

28. © Sujay Rao Mandavilli 28
Fig 8 Supposed (but still controversial) writing implements in the Indus c 2300 BC. The theory of non-availability of writing
materials seems invalid because the same techniques used to produce shorter glyphs could have been used to produce
longer glyphs as well.
Fig 9. Indus seals

29. © Sujay Rao Mandavilli 29
Fig 10. Story telling using pictograms: Pictograph from 1510 telling a story of coming of missionaries to Hispaniola. Length
alone cannot distinguish between linguistic systems and non-linguistic systems.

30. © Sujay Rao Mandavilli 30
Fig 11. Indus signs

31. © Sujay Rao Mandavilli 31
The Seven component model to predict the existence of longer texts in the Indus
We can propose the following seven component model to predict the existence of longer
texts in a civilization, with a study of other scripts as case studies. This is because only 5% of the
IVC has been excavated yet. Also ask: Will the classification of the IVC as fully literate and not
proto-literate upset historical models or not or cause them to be revised? In the case of Vinca
symbols the answer is a definite yes. In the case of the Indus script, the answer is a definite no
(since it was contemporaneous to Egypt)! As the longest seal is 17 characters long, the
probability that a longer seal will be eventually found is also high. Likewise all the points raised in
this paper must also be tested for other proto-writing systems – the difference would be
substantial. We may use the ‘Test of Interchangeability’: If a structural analysis suggests that the
Indus script could have been used interchangeably with the scripts of the Middle East, it would
imply that it was used more befittingly. In other words, since the Harappans may have imported
the relatively more difficult to use option to encode speech (as is likely from its use in land-locked
and far-from-Mesopotamia Dholavira where it was put to less critical use), and took the trouble to
modify it to suit local needs, it would certainly point out to a more frequent use of the feature (and
the likely existence of longer texts) and would imply that simplistic theories are highly suspect!
Sn
o
Component Indus script Other Proto-
writing systems
Scripts with
longer texts
1 An analysis of the script from
available inscriptions. This must
then be followed by the ‘test of
interchangeability’
We have carried out an
analysis and more
research should be
welcomed. Some work
done by Korvink and
others.
Perform this
exercise for
each Proto-
writing system
& compare with
Indus script.
It would be
instructive to carry
out this exercise
for each script
with longer texts
and compare with
Indus script
2 Understanding the Historical
context of a script (contact with
other civilizations, the general
state of technology at the time
and the origin of the script)
Technology could not
have been a barrier at all
-do- -do-
3 Predicting the existence of
longer texts by studying
successor cultures
We have discussed this
issue in detail already
-do- -do-
4
Looking for markers: A study
of writing implements and
comparison with other
civilizations
We have discussed this
issue in detail already
-do- -do-
5 Looking for markers: A study
of writing materials and
comparison with other
civilizations
We have discussed this
issue in detail already
-do- -do-
6 Using the principle of reflective
equilibrium to understand why
people may have done what
they did and why they may not
have done why they did not do.
Also an analysis of the usage of
the script: in what contexts
were inscriptions made.
The paper is presented in
such a way that readers
will draw their own
conclusions
-do- -do-
7 The complexity and the general
level of sophistication of the
civilization
The IVC was a complex
society & communication
would have made life
simpler for them
-do- -do-

32. © Sujay Rao Mandavilli 32
Fig 12 Longer Indus seals
Fig 13. Vinca symbols
There are three possible scenarios as regards the Indus script and we have already completed a
balanced and logical assessment of the script in the paper.
Scenario Description Conclusion
Scenario A The Indus script wasn’t
even a writing system
This hypothesis is no longer valid given that so
much research has been done on the Indus script
and its structure both before and after 2005, all of
which have disproven this hypothesis already and
the test of conditional entropy can at least be used
to prove the stability of the system if studied along
with several other factors.
Scenario B The Indus script had
reached the syllabic
stage
In all likelihood, this must have happened as
admitted by Farmer et al themselves. Therefore,
the Indus script can be considered logo-syllabic.
From the example presented in the paper, speech
encoding does appear to have been one of the
functions of the script and this function appears to
have been built into the script and this implies that
it was used commonly.
Scenario C Longer manuscripts
existed
Yes. The case for this has never been stronger
than it has been now.
(a) All the arguments for this are presented in
the paper
(b) So little of the Indus has been excavated
(c) The low 1:x ratio only increases the
probability that longer texts existed

33. © Sujay Rao Mandavilli 33
Royal inscriptions: The question of Royal
inscriptions doesn’t arise given the fact that it
wasn’t ruled by monarchs
Literary records: Possible in theory, but such
records as a result of royal patronage or tutelage
can be ruled out. An assessment of how and why
people wrote in contemporary civilizations and a
study of the transformation of Harappan to Post-
Harappan India can help here.
Administrative records: Almost certainly existed.
The logic and the reasoning are presented in this
paper.
Anyone who does not wish to agree with these conclusions must provide a systematic refutation
of all these points and their refutation must be accepted by other scholars.
Conclusion
The most logical conclusion we can make is that the Indus script was technically most
likely to have been a logo-syllabic script. The fact that the inscriptions are shorter than its
contemporaries makes natural sense and can be understood if all the factors discussed in the
paper are taken into account. So it’s more or less back to square one and back to the 1960’s
where it all started. The upside to the often acrimonious debate of the past decade about the
nature of the Indus script has probably been that it has altered the direction of research so as to
make it analysis-driven, and such analyses will only most probably reinforce these conclusions:
sensational claims that the Indus script has been deciphered will probably and hopefully become
increasingly infrequent and will met with more incredulity and skepticism, and the importance of
this outcome must not be understated as people will, and thankfully so, be wary of (pseudo)-
decipherments. Farmer et al may take full credit for this. We reiterate that after taking into
account the brevity of the existing corpus, the fact that a majority of signs may be word-signs, and
the fact that the linguistic portion, if any, may have been used to write many languages, a
decipherment in the strict sense of the term will never be possible with the existing corpus, much
less any of the romantic Champollion types, and the public must be warned accordingly in the
interests of the much greater common good. Much else, however, will probably continue to
remain just the same. Until a day we stumble upon something new, at least. Readers can go
through all the points raised in this paper and assess by themselves the probability that that will
or won’t happen and archeologists can well do to contribute their inputs as well in order that we
may formulate models of literacy for this Indus, taking into account its differences with other
societies. Also, the IVC will continue to be regarded as one of the most important of the Old
World Civilizations for at least three reasons other than the ubiquity and the pervasiveness of its
script: Its sheer size, its sophistication and the uniqueness of its social structure.